Ezequiel 21:25

Almeida Revista e Corrigida

E tu, profano e mpio prncipe de Israel, cujo dia vir no tempo da extrema maldade;

Parallel Translations

A Biblia Sagrada
E tu, profano e mpio prncipe de Israel, cujo dia vir no tempo da extrema iniqidade,

Almeida Revista e Atualizada
E tu, profano e perverso, prncipe de Israel, cujo dia vir no tempo do seu castigo final;

Bible Verse Review
  from Treasury of Scripure Knowledge

profane: Ezekiel 17:19, 2 Chronicles 36:13, Jeremiah 24:8, Jeremiah 52:2

whose: Ezekiel 21:29, Ezekiel 7:6, Ezekiel 30:3, Ezekiel 35:5, Psalms 7:9, Psalms 9:5, Psalms 9:6, Jeremiah 51:13

Reciprocal: 2 Kings 24:19 - And he did 2 Kings 25:6 - they took Job 18:20 - his day Psalms 37:13 - his day Jeremiah 21:7 - I will Jeremiah 32:4 - General Jeremiah 34:3 - and thine Jeremiah 37:2 - neither Jeremiah 37:17 - thou shalt Jeremiah 38:18 - then Jeremiah 47:4 - the day Jeremiah 52:9 - they took Ezekiel 7:27 - king Ezekiel 12:10 - prince Ezekiel 17:15 - shall he escape Ezekiel 19:14 - she hath Ezekiel 21:10 - General Ezekiel 21:13 - contemn Amos 9:11 - the tabernacle 1 Timothy 1:9 - profane

Gill's Notes on the Bible

And thou, profane wicked prince of Israel,.... Meaning Zedekiah, the then reigning prince; who is so called, because he had profaned or violated the oath and covenant he made with the king of Babylon, as well as because of other sins he was guilty of; and his being a prince of Israel was an aggravation of his crimes: now, though it is "not fit" in common, or for ordinary persons, "to say to a king thou art wicked, and to princes ye are ungodly", Job 34:18, yet a prophet from the Lord, and in his name, may say so; and he ought, when he has a commission from God for it:

whose day is come; the time of his downfall and ruin; and so the Targum,

"whose day of destruction is come:''

when iniquity shall have an end; a stop put to the torrent of it, both in the king and his subjects; they not having the opportunity and means of sinning in captivity as before; or when the measure of iniquity is filled up, then comes punishment; or when the punishment of iniquity shall be completed. So the Targum,

"the time of the recompence of his sins.''

Barnes' Notes on the Bible

The third word of judgment. The king of Babylon’s march upon Judaea and upon the Ammonites. Destruction is to go forth not on Judah only, but also on such neighboring tribes as the Ammonites (compare Jeremiah 27:2-3).

Ezekiel 21:19

Appoint thee - Set before thee.

Choose thou a place, choose it - Rather, “mark a spot, mark it,” as upon a map, at the head of the two roads, one leading to Jerusalem, the other to Ammon. These were the two roads by one or other of which an invading army must march from Babylon to Egypt.

Ezekiel 21:21

The Chaldaean king is depicted standing at the entrance of the holy land from the north, meditating his campaign, using rites of divination that really belonged to the Akkadians, a primitive race which originally occupied the plains of Mesopotamia. The Accadians and the Etruscans belong through the Finnish family to the Turanian stock; this passage therefore shows a characteristic mode of divination in use among two widely separated nations; and as the Romans acquired their divination from the conquered Etruscans, so the Chaldaeans acquired the same art from the races whose soil they had occupied as conquerors.

He made his arrows briqht - Rather, he shook his arrow; a mode of divination much in practice with the Arabians. It was usual to place in some vessel three arrows, on one of which was written, “My God orders me;” on the other, “My God forbids me;” on the third was no inscription. These three arrows were shaken together until one came out; if it was the first, the thing was to be done; if the second, it was to be avoided; if the third, the arrows were again shaken together, until one of the arrows bearing a decided answer should come forth.

Images - Teraphim (Genesis 31:19 note).

He looked in the liver - It was the practice both of the Greeks and the Romans (derived from the Etruscans) to take omens from the inspection of the entrails (especially the liver) of animals offered in sacrifice.

Ezekiel 21:22

The divination for Jerusalem - The lot fixing the campaign against Jerusalem.

Ezekiel 21:23

It shalt be unto them - The Jews in their vain confidence shall look upon the hopes gathered from the divinations by the Babylonians as false and groundless.

To them that have sworn oaths - According to some, “oaths of oaths are theirs;” i. e., they have the most solemn oaths sworn by God to His people, in these they trust, forgetful of the sin which broke the condition upon which these promises were given. More probably the allusion is to the oaths which the Jews had sworn to Nebuchadnezzar as vassals Ezekiel 17:18-19; therefore they trust he will not attack them, forgetting how imperfectly they had kept their oaths, and that Nebuchadnezzar knew this.

But he will call to remembrance the iniquity - The king of Babylon will by punishment remind them of their perjury 2 Kings 25:6-7; 2 Chronicles 36:17.

Ezekiel 21:25

Profane - Rather, “wounded,” - not dead but - having a death-wound. The prophet, turning from the general crowd, addresses Zedekiah.

When iniquity shall have an end - i. e., at the time when iniquity shall be closed with punishment. So in Ezekiel 21:29.

Ezekiel 21:26

The diadem (“the mitre,” the unique head-dress of the high priest) shall be removed, and the crown taken off (this shall not be as it is), the low exalted, and the high abased. Glory shall be removed alike from priest and king; the present glory and power attached to the government of God’s people shall be quite removed.

Ezekiel 21:27

It shall be no more - Or, “This also shall not be;” the present state of things shall not continue: all shall be confusion “until He come” to whom the dominion belongs of right. Not Zedekiah but Jeconiah and his descendants were the rightful heirs of David’s throne. Through the restoration of the true line was there hope for Judah (compare Genesis 49:10), the promised King in whom all power shall rest - the Son of David - Messiah the Prince. Thus the prophecy of destruction ends for Judah in the promise of restoration (as in Ezekiel 20:40 ff).

Ezekiel 21:28

The burden of the Song of the Sword, also in the form of poetry, is again taken up, directed now against the Ammonites, who, exulting in Judah’s destruction, fondly deemed that they were themselves to escape. For Judah there is yet hope, for Ammon irremediable ruin.

Their reproach - The scorn with which they reproach Judah (marginal references).

The sword ... the glittering - Or, “the sword is drawn for the slaughter; it is furbished that it may detour, in order that it may glitter.” In the Septuagint (and Vulgate) the sword is addressed; e. g., Septuagint, “Arise that thou mayest shine.”

Ezekiel 21:29

Whiles ... unto thee - A parenthesis. The Ammonites had their false diviners who deluded with vain hopes.

To bring thee upon the necks of them that are slain - To cast thee (Ammon) upon the heap of slaughtered men.

Shall have an end - Shall have its final doom.

Ezekiel 21:30

Shall I cause it to return ... - Or, Back to its sheath! The work of the sword is over.

Clarke's Notes on the Bible

Verse Ezekiel 21:25. And thou profane wicked prince of Israel — Zedekiah, called here profane, because he had broken his oath; and wicked, because of his opposition to God and his prophet.

Whose day is come — Who in a short time shalt be delivered into the hands of thy enemies.